But Where is the Rose of Yesterday?

yesterdaysRose

Quatrain 9

“You say, each day a thousand roses brings
Yes, but where is the Rose of Yesterday?
And the Summer month that first brings forth the Rose
Shall also take Jamshyd and Kaikobad away.”

French translation

Vous dites, chaque jour, mille roses apporte
Oui, mais où est-ce que Rose de hier
Et le mois d’été qui provoque la rose
Doit au loin prendre Jamshyd et Kaikobad

German translation

Du sagst, jeden Tag tausend Rosen bringt
Ja, aber wo ist die Rose von gestern
Und der Sommermonat, der zuerst die Rose hervorbringt
Nehmen auch Jamshyd und Kaikobad weg

Spanish translation

Usted dice, cada día miles de rosas trae
Sí, pero ¿dónde está la rosa de ayer?
Y el mes de verano que primero trae la Rose
También tendrá Jamshyd y Kaikobad lejos

faded_roses

Explanation of Quatrain 9

Fitzgerald’s wording is modified slightly in this version.

Fitzgerald references kings Jamshyd (Jamshid) and Kaikobad in the last line.

King Jamshyd was the fourth and greatest king of the first Persian Dynasty. King Kaikobad was the founder of the 13th century Kayanian dynasty. By one account, he was a reclusive holy man, who had to be persuaded to sit on the vacant Aryan throne. By another account, the 18-year-old Kaikobad of Dehli was appointed king by the Turkish emirs. His early reign was marked by cruelty and depravity, and he was murdered and replaced by his son.

rose-single

Where is yesterday’s rose?

The theme of the quatrain is the impermanence of all things – roses, power, and life itself. Many poets have writen about life’s significance and impermanence including Percy Bysshe Shelley in his well known poem, Ozymandias.

“I met a traveller from an antique land,
Who said—“Two vast and trunkless legs of stone
Stand in the desert. . . . Near them, on the sand,
Half sunk a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal, these words appear:
My name is Ozymandias, King of Kings;
Look on my Works, ye Mighty, and despair!
Nothing beside remains. Round the decay
Of that colossal Wreck, boundless and bare
The lone and level sands stretch far away.”

column_2

What was that about?

door_yellow

Omar Khayyam speaks:
Myself, when young did eagerly frequent lawyer and saint, and heard argument about the value of this or the worth of that: but evermore came out by the same door as I went in, wondering what in heaven and on earth was that about.

French

Pendant moi jeunesse, je fréquente anxieusement les avocats et les saints, et entendu des arguments sur la mérite de cette et la valeur de cela: mais toujours, je suis sorti de la même porte que je suis entré, me demandé ce que c’était sur le ciel et sur la terre.

German

Für mich, als jung war ich eifrig häufiger Anwalt und Heiliger war, und hörte Argumentation über dies und das, aber immer mehr von der gleichen Tür kam als ich ging und fragte, was im Himmel und auf der Erde, hat man gesagt.

door_blue

Quatrain 8, at Naishapur or Babylon

VIII

gate_ishtar

Sweet or bitter runs the cup

Sweet or bitter runs the cup, as we stop to take a sip. From the lips the wine of life oozes drop by drop, and all about the leaves of life fall one by one, until my friend we’re done.

Whether at Naishapur or Babylon,
Whether the Cup, sweet or bitter runs,
The Wine of Life oozes drop by drop,
The Leaves of Life fall one by one.

French translation

Si à Naishapur ou en Babylone,
Si la coupe douces ou amères court
Le vin de la vie goutte à goutte grimpe
Les feuilles de vie un par un tombent

German translation

Ob bei Naishapur oder Babylon
Ob der Cup süß oder bitter läuft,
Der Wein des Lebens Tropfen für Tropfen sickert,
Die Blätter des Lebens fallen Stück für Stück

Spanish translation

Ya sea en el Naishapur o Babilonia,
Si la copa dulce o amargo está
El vino de la vida gota a gota rezuma
Las hojas de vida uno por uno cayendo

Explanation of Quatrain 8

Babylon is a well known Biblical reference to the Tower of Babylon requiring no explanation. Naishapur is its Persian equivalent, a rich city on the Silk Road to China, repeatedly destroyed by invasion and earthquake. It is uncoincidentally, the birthplace and burial place of Omar Khayyam.

I made a few changes to Fitzgerald wording, changing the verb tense in the line 2 to the singular form, and in the last two lines of the quatrain, not keeping the helping verb “keep”.

In the French, German, and Spanish versions the translation of “whether” can be questioned. The rhyme is mostly lost, replaced with alliteration.

 

Life as a cup of wine

Our days may be sweet or bitter, they pass one by one, and so too, humankind dies one by one.

 

naishapur
approach to Naishapur, from the book, painting by I. R. Herbert

Quatrain 7, Come fill a cup

sparrow-2

Come fill your cup, and in the fire of spring

Come fill a Cup, and in the fire of Spring
Your Winter-cloak of Repentance fling:
The Bird of Time has little time to sing
To flutter – and once again is on the Wing.

French translation

Viens remplir une coupe, et au feu du printemps
Votre manteau de douleur jeter:
L’oiseau du temps a peu de temps pour chanter
Pour flotter – et encore une fois sur l’aile.

German translation

Kommst! Auffüllen Sie ein weinglas, und im Feuer des Frühlings
Dein Wintermantel der Bedauern wegschmeißen:
Der Vogel der Zeit hat wenig Zeit zum Singen
Zu flattern – und noch einmal fliegt weg

Spanish translation

Ven a llenar una copa, y en el fuego de la primavera
Su Invierno-capa del arrepentimiento tirar a la basura:
Ay, el pájaro del tiempo, pero un poco de tiempo canta
Para volar – y una vez más está en sus alas.

Notes. Ah, a quatrain that is straight forward – Time is fleeting as the sparrow.

A few minor changes to Fitzgerald’s language include: delete the first comma in the first line, substitute “cloak” for “garment” in the second line, in the third line add “sing” to complete the rhyme, and in the fourth line, add “once again” to refer to the cycle of life.

I would have switched to grief or regret for repentance, but give the author a break.

In the French translation, the “winter” coat is implied for sake of brevity. Sadness sounds so much better than repentance.

In the German version, “Kommst!” is a familiar command. Wegschmeißen is a mouthful, but it contains “weg” which repeats as the last word of the quatrain.

What do you think of the Spanish?

Really now, sometimes I feel like the little red hen who found some seeds of wheat on the ground and had an idea. She would find some help and plant them. Not me, said the cat, the dog, and the goose; and the little red hen did it herself, but when it was time to eat the cake made from the wheat, everyone wished to join in.

a-glass-of-wine

Quatrain 6, a nightingale sings

nightingale-2

Quatrain 6

French translation

Les lèvres de David sont verrouillées, mais en divin
Pehlevi avec sa voix haut perchée, “Vin, vin, vin
Vin rouge, le rossignol chante à la rose
Et sa joue sanglante tourne la rose blanche rouge

English

And David’s lips are lockt; but in divine
High-piping Pehlevi, with “Wine! Wine! Wine!
Red Wine!”–the Nightingale cries to the Rose
That sallow cheek of hers t’ incarnadine.

German translation

Die Lippen von Davids sind verschlossen, aber auf göttlich
Hochwertiger Pehlevi, “Wein, Wein, Wein
Rotwein, die Nachtigall schreit zur Rose
Und ihre blöde Wange die weiße Rose rot macht

Quatrain 6 explained.

Unrequited love

The nightingale’s cry is high-pitched and plaintive. It speaks to the rose, but the rose will not or can not answer. I do not speak Persian, but wonder if the the sounds resemble the Pehlevi for “wine, wine, wine, red wine”?

The reference to Pehlevi, a Persian language spoken in the Parthian kingdom (250 BC to AD 226), helps us date the legendary tale of the nightingale and the rose.

Nightingale and the rose

The ancient Persian poets tells many tales of the nightingale and the rose. One is that the nightingale’s longing for the rose was so great that it cried all night. The other birds hearing this noise could not sleep and they took their complaint to King Solomon, hoping that he in his wisdom could find a cure for the nightingale’s unrequited love.

Knowing that love is strongest force on earth, King Solomon forgave the nightingale for his disturbances.

Other poets tell the tale that once the rose was only white with pale yellow at the edge of the petals. Loving the rose dearly, the nightingale approached to closely and its breast was pierced by a thorn. The nightingales’ blood poured onto the rose causing it to become red.

rose-single

Why King David and not King Solomon?

Why does Fitzgerald allude to King David and not King Solomon?
Perhaps because of Psalm 104:15 which says, “wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts.”

Quatrain 5, Iram is gone as its rose

The Hand of God

“See how the Hand of God dealt with the people of Ad and the city of Iram, with its lofty pillars, the like of which did not exist in all the land.” From the Koran, Surah (Chapter and verse) 89.6 – 89.8:

rose-single

Quatrain 5,
French

En fait, Iram est parti comme la Rose
Et la coupe Sev’n-ring’ de Jamshyd, où personne ne le sait;
Mais encore le Ruby deviens sur la Vigne,
Et beaucoup d’un jardin par l’eau souffle.

German

Sicher, Iram ist als den Rose weg
Und Jamshyd des Sev’n-ring’d Tasse Wo niemand weiß;
Aber immer noch die Ruby auf der Weinstock werden,
Und viele ein Garten am Wasser weht.

English

Iram indeed is gone with all his Rose,
And Jamshyd’s Sev’n-ring’d Cup where no one knows;
But still a Ruby kindles in the Vine,
And many a Garden by the Water blows.

Explanation of the quatrain

I have made slight changes to FitzGerald’s English verse.

Like the ancient Hanging Gardens of Babylon, Iram with its “lofty pillars” (Surah 89.7 of the Qur’an) was a wealthy city in the Arabian peninsula adorned with fruit trees and  and flowers, destroyed by God for its wickedness and lost in the desert sands.

 

king-jamshid
King Jamshid, from a tile in the British Museum

The mythical King Jamshyd reigned over a Golden Age in Persia, during which pain and suffering did not exist. He is credited with many wondrous inventions and discoveries including the cultivation of the grape and making of wine. His seven ring cup enabled one to see the seven corners of the glove and divine the future. Like the Cup of the Holy Grail, Jamshyd’s cup is lost, a reminder that all things perish.